妙法蓮華經文句 3.95

3.95

二、約佛法界釋者，佛界非相、非不相，而名如是相，指萬善緣因，故下文云「眾寶莊校」，即其義也。佛界非性、非不性，而名如是性，指智慧了因，故下文云「有大白牛」也。佛界非體、非不體，而名如是體，指實相正因，故下文云「其車高廣」也。佛界非力、非不力，而名為力，指菩提道心，慈善根力等，故下文云「又於其上張設幰蓋」也。佛界非作、非不作，而名如是作，指任運無功用道，故下文云「其疾如風」也。佛界非因、非不因，而名如是因，指四十一位，故下文「乘是寶乘遊於四方」也。佛界非緣、非不緣，而名如是緣，指一切助菩提道，故下文「又多僕從而侍衛之」。佛界非果、非不果，而名如是果，指妙覺朗然，圓因所剋，故下文「直至道場」也。佛界非報、非不報，而名如是報，指大般涅槃，故下文「得無量無漏清淨之果報」也。佛果非本、非末，而言本末，本即佛相，末即佛報，是自行權也。佛界非等、非不等，而言究竟等，指於實相，故標章云實相也。是自行之實也，即實而權故言本末，即權而實故言為等，此是如來自行權實，最為無上。無上相乃至無上果報，橫廣豎深而無有上，故標章云諸法實相也。例亦應言諸法實性、實體、實力，乃至應言實究竟等，但略舉一而蔽諸耳。如來遍照橫豎悉周如觀掌果，秖為凡夫如雙盲，二乘如眇目，菩薩夜視矇朧不曉，不可得說，止止絕言，其意在此耳。

Second, explaining in terms of the Buddha dharma realm: the Buddha realm is neither appearances nor non-appearances, yet is called "such appearances," pointing to the conditioned cause of myriad goods; hence the text below says "adorned with various jewels," which is its meaning. The Buddha realm is neither nature nor non-nature, yet is called "such nature," pointing to the illuminating cause of wisdom; hence the text below says "there are great white bullocks." The Buddha realm is neither essence nor non-essence, yet is called "such essence," pointing to the direct cause of the true aspect; hence the text below says "the carriage is high and wide." The Buddha realm is neither power nor non-power, yet is called "power," pointing to the mind of the bodhi path, the power of compassionate good roots, and so forth; hence the text below says "furthermore, curtains and canopies are hung upon it." The Buddha realm is neither action nor non-action, yet is called "such action," pointing to the spontaneous path of effortless action; hence the text below says "its swiftness is like the wind." The Buddha realm is neither cause nor non-cause, yet is called "such cause," pointing to the forty-one stages; hence the text below says "riding this jeweled carriage, they roam in the four directions." The Buddha realm is neither condition nor non-condition, yet is called "such condition," pointing to all aids to the bodhi path; hence the text below says "there are also many servants attending and guarding it." The Buddha realm is neither fruit nor non-fruit, yet is called "such fruit," pointing to the clarity of marvelous enlightenment, achieved through the perfect cause; hence the text below says "proceeding directly to the place of enlightenment." The Buddha realm is neither retribution nor non-retribution, yet is called "such retribution," pointing to great parinirvāṇa; hence the text below says "attaining the fruit and retribution that is immeasurable, undefiled, and pure." The Buddha fruit is neither root nor trace, yet speaks of root and trace: the root is the Buddha's appearances, and the trace is the Buddha's retribution; this is the expedient of his own practice. The Buddha realm is neither equal nor non-equal, yet speaks of "ultimate equality," pointing to the true aspect; hence the heading says "true aspect." This is the real of his own practice. Being expedient right within the real, it speaks of root and trace; being real right within the expedient, it speaks of equality. These are the Tathāgata's own practice of the expedient and the real, which is supremely unsurpassed. From the unsurpassed appearances down to the unsurpassed retribution, horizontally broad and vertically profound without anything above them, the heading therefore says "the true aspect of all dharmas." By analogy, it should also say "the true nature, true essence, true power of all dharmas," down to "true ultimate equality"; it merely raises one briefly to cover them all. The Tathāgata's universal illumination encompasses both horizontal and vertical completely, like viewing a fruit in the palm of one's hand; just because ordinary beings are like the totally blind, the two vehicles are like the one-eyed, and bodhisattvas see dimly as if at night without understanding, it cannot be spoken. The meaning of "stop, stop" and terminating speech lies right here.